The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Pengadilan penyelidikan marang wong urip diwiwiti tanggal 11 September 2001, lan pangadilan eksekutif diwiwiti nalika angger-angger Minggu sing bakal enggal rawuh. Loro wektu pangadilan iku makili pakaryané utusan kang nyawisaké dalan tumrap Utusan katelu saka Prejanjian, lan Élia katelu, yaiku pungkasané utusan Élia kang wiwitané ana ing sajarah Millerit.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Ing Kristus katemtuaning utusaning Prajanjian, Panjenengane kaping pindho nyucekake padaleman Allah harfiah ing bumi, kang nglambangake badanipun lan padaleman rohaninipun. Padaleman Allah harfiah ing bumi punika wiwitane awujud Kémah Suci ing ara-ara samun, lajeng padalemanipun Suléman, lajeng padaleman kang kaedegake malih sawisé pitung puluh taun panangkaran ing Babil, lan padaleman ingkang sami punika sawisé olah-owah ageng sajrone patang puluh nem taun kang katindakaké déning Hèròdès.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Rawuhipun Allah sacara jasmani mberkahi Kémah Suci lan Pedalemané Suléman, nanging boten mberkahi pedaleman kang dipunwangun malih sasampunipun panangkaran; nanging pedaleman ingkang sampun dipunrombak punika dipunberkahi déning rawuhipun Kristus sacara jasmani. Ing sajarah pedaleman rembakanipun Hérodès, Kristus kaping kalih nyucekaké pedaleman punika minangka panggenaping Malakhi bab tiga. Ing panyucekan kapisan, Kristus netepaké bilih pedaleman punika griyanipun Sang Rama, nanging ing panyucekan pungkasan tumrap pedaleman, Kristus netepaké punika minangka griyanipun tiyang-tiyang Yahudi.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Ing sajarahé kaum Millerit, Kristus ngedegaké padaleman rohani sajroning patang puluh enem taun, wiwit taun 1798 nganti 1844. Ing tanggal 22 Oktober 1844, minangka panggeneping Maléakhi pasal telu, Panjenengané dumadakan rawuh ing padalemané, mangkono nyucekaké para prawan bodho. Sawisé iku Panjenengané rawuh minangka malaékat katelu kanggo ngrampungaké panyucekan kapindho lan pungkasan, nanging kaya ing wiwitaning Israèl kuna, Israèl modhèren ora kagungan pracaya kang diperlokaké kanggo ngrampungaké pakaryan iku.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Ing tanggal 11 September 2001, Kristus rawuh maneh kanggo ngrampungaké panyucèn Padaleman Suci kaping pindho, kang kalakon nalika para prawan gemblung disucekaké metu lumantar ukum Minggu kang bakal enggal teka, nalika padha kawelek marang kasunyatan yèn padha ora mangertèni bab tambahing kawruh sing wis kabukak segelé ing taun 1989. Tambahing kawruh mau nggambaraké piwulang udan pungkasan, yaiku piwulang Panguwuh Wengi Tengah menawa dipasang ing konteks pasemon bab sepuluh prawan. Piwulang saka nem ayat pungkasan ing Daniel rolas sing kabukak segelé ing wektu wekasan ing taun 1989, kawewakili ing ayat patang puluh papat saka ayat-ayat mau minangka “pawartos saka wetan lan saka lor.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Pesen udan pungkasan iku yaiku pesen Tangis Tengah Wengi, lan iku uga pesen saka wetan lan lor. Wetan lan lor makili Islam lan kapausan, saben-saben; lan minangka sawijining pesen, iku makili pesen kang dipalsokake déning Adventisme Laodikia ing antarané 11 September 2001 lan hukum Minggu kang enggal bakal teka. 11 September 2001 makili Islam (wetan), lan hukum Minggu makili tandha kéwan galak (lor).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Papan pejah tumrap Adventisme Laodikia dipratandhani ana ing antarané loro tandha dalan iku, kaya dene dipralambangaké déning pati nabi kang ora mituhu ing antarané kuldi lan singa. Papan pejah tumrap wong-wong kang nampani tandha kéwan iku dipratandhani déning “pawarta saka wetan lan saka lor” kang ndadèkaké kakuwatan kapausan murka lan miwiti panganiaya pungkasan marang umaté Allah. Pawarta iku wiwit nalika undhang-undhang Minggu kang bakal enggal teka ing Amérika Sarékat, yaiku papané lan uga wekdalé nalika Islam saka Bilai katelu ndadak nyerang. Serangan kang ora kinira iku ngetokaké karusakan nasional, lan njalari para bangsa duka, saéngga nyedhiyakaké daya dorong ékonomi lan pulitik kanggo nglumpukaké kabèh bangsa bebarengan nglawan Islam, ana ing sangisoré pangayoman persatuan telu-lapis saka naga, kéwan, lan nabi palsu.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Ing sajarah kang dipratandhakaké déning Élia kang katelu, pekabaran kang ngenali Bilai kang katelu mènèhi pawarta marang naga, kéwan galak, lan nabi palsu yèn Islam iku piranti pangadilan kang digunakaké déning Allah kanggo ngukum manungsa awit saka pangibadah marang tandha kakuwasan kapausan. Kaya déné telung Roma, telung Babil, telung Élia, lan telung utusan kang nyawisaké dalan, Bilai kang katelu diteguhaké lumantar panrapan rangkep telu saka telung bilai.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Lan aku mirsani, lan krungu sawijining malaékat mabur ing satengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai tumrap para pangenggèning bumi, awit saka swara-swara liyane saka kalasangka sangkakala saka telung malaékat, kang isih bakal muni! Wahyu 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Mbak White kanthi banget nyarujuki buku anggitane Smith, Daniel and Revelation, kanthi nedahake yèn saben wong Seventh-day Adventist kuduné nduwèni buku iku, sanadyan dhèwèké ora ngandharaké kanthi langsung kaya sing lagi dak tulis iki, nanging kasunyatan iku ana ing panyarujuké.

“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

“Gusti nimbali para buruh supaya lumebu ing lapangan kanvasing, supaya buku-buku kang ngemot pepadhanging bebener jaman saiki bisa diedarake. Wong-wong ing donya prelu mangerteni manawa pratandha-pratandhaing jaman lagi kaleksanan. Gawanen marang wong-wong mau buku-buku kang bakal maringi pepadhang marang dheweke. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, lan The Desire of Ages saiki kudu disebar menyang donya. Piwulang agung kang kinandhut ing Daniel and Revelation wis diwaca kanthi sregep déning akèh wong ing Australia. Buku iki wis dadi sarana kanggo nuntun akèh jiwa aji menyang pangawruh bab bebener. Sakèhé kang bisa katindakaké kudu katindakaké kanggo ngedaraké Thoughts on Daniel and the Revelation. Aku ora ngerti ana buku liyané kang bisa njupuk papané buku iki. Iki iku tangan pitulunganing Allah.”

“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

“Wong-wong sing wis suwé ana ing bebener padha turu. Padha mbutuhake kasucèkaké déning Roh Suci. Pesen malaékat katelu kudu diproklamasèkaké kanthi swara sora. Prakara-prakara kang gedhé banget ana ing ngarepé kita. Kita ora duwé wektu kanggo kelangan. Muga-muga Gusti Allah nyegah kita supaya aja nglilani prakara-prakara cilik ngredupaké pepadhang kang kuduné diwènèhké marang jagad.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Buku punika, ingkang ugi dipuntampik déning para tiyang ingkang nampik pamanggih Millerit babagan “the daily” ing kitab Daniel, dipunwastani minangka “pitulunganing asta Allah.” Manawi umatipun Allah sampun kaparingan tanggel jawab kanggé nyebaraken buku-buku ingkang kasebat wonten ing kutipan sadèrèngipun, punika ateges bilih umatipun Allah kedah gadhah buku punika piyambak. Buku punika dados sasaran utami saking serangan para tiyang ingkang nyengkuyung pamanggih “enggal” babagan “the daily” ing kitab Daniel, awit punika buku ingkang dipunkajengaken déning piyambakipun kanggé dipuntulis malih lan dipunbusak pamanggih ingkang leres babagan “the daily”.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Nalika Sister White nyebut marang loro pimpinan utama ing pambrontakan ngenani “kurban saben dina” ing kitab Daniel, panjenenganipun asring nedahaken bilih wong loro mau (Prescott lan Daniells) boten gadhah kasagedan kanggo “nalar saking sebab dhateng akibat.” Para revisionis sajarah Adventis Laodikia katingalipun nggadhahi masalah ingkang sami.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Para wong pinunjul, sajrone sajarah pambrontakan wiwit taun 1888 lan salajengipun, ing sawatara wektu ing pengalaman pribadinipun, sampun nampi piwulang palsu bab “the daily.” Pambrontakanipun punika dados “akibat,” lan pangertosan ingkang lepat ngenani “the daily” punika dados “sabab.” Para revisionis Adventis Laodikia nuntun para wong ingkang boten sinau supados pitados bilih para pambrontak sajarah Advent punika satemenipun boten wonten ing pambrontakan, sanadyan paseksinipun ingkang sampun dipunrevisi punika boten nate dipunjunjung déning paseksinipun Kitab Suci lan Rohing Ramalan. Amargi piyambakipun boten nganggep “akibat” punika minangka pambrontakan, piyambakipun nutup kamungkinan kanggé ngupados “sabab.”

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

Kaya manuk kang nglambrang, kaya walet kang mabur, mangkono ipat tanpa sabab ora bakal tumeka. Wulang Bebasan 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Umaté Gusti Allah kudu ngenali pambrontakan, lan nalika padha nindakake mangkono, padha kudu ngupaya sebabé. Banjur padha kudu ndandani sebab iku. Ing pethikan ing ngisor iki, Sister White lagi maringi katrangan ngenani carita bab Akhan.

“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

“Aku wis dituduhaké yèn Gusti Allah ing kéné maringi gambaran bab kepriyé Panjenengané mandeng dosa ana ing antarané wong-wong kang ngakoni awaké dadi umat Panjenengané sing netepi pepakon-pepakoné. Wong-wong kang wus diparingi pakurmatan kanthi cara mirsani pagelaran-pagelaran daya kakuwasané kang nggumunaké, kaya déné Israèl kuna, lan kang malah ing wektu kuwi tetep wani nglirwakaké parentah-parentahé kang cetha, bakal dadi sasaran bebenduné. Panjenengané karsa mulang umaté yèn pambangkangan lan dosa iku banget nglarani atiné lan ora kena dianggep entheng. Panjenengané nduduhaké marang kita yèn nalika umaté katemun ana ing dosa, wong-wong mau kudu enggal njupuk tindak kang temen-temen kanggo nyingkiraké dosa mau saka antarané, supaya pasemoné kang ora rena ora dumunung ana ing atasé kabèh. Nanging manawa dosa-dosané umat iku dilalekaké déning wong-wong kang nyekel kalungguhan tanggung jawab, pasemoné kang ora rena bakal tumiba marang wong-wong mau, lan umat Allah, minangka satunggaling badan, bakal dianggep tanggung jawab tumrap dosa-dosa iku. Ing sesambetaning pakaryan Panjenengané karo umaté ing jaman biyèn, Gusti nduduhaké kabutuhan kanggo nyucekaké pasamuwan saka piala-piala. Wong dosa siji waé bisa nyebaraké pepeteng kang bakal ngalang-alangi pepadhangé Allah saka sakabèhé pasamuwan. Nalika umat nyadhari yèn pepeteng lagi mudhun ngebaki wong-wong mau, lan wong-wong mau ora mangerti sebabé, wong-wong mau kudu ngupaya Gusti kanthi temen, kalawan andhap asor kang gedhé lan pambudidaya ngasoraké awak, nganti piala-piala kang nglarakaké Rohé kasil katlusur lan kasingkiraké.”

“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

“Pangajab ala sing wis tuwuh marang aku amerga aku wis mratelakaké piala-piala sing Gusti Allah wis nduduhaké marang aku manawa kuwi ana, lan pamecut swara sing wis diunggahaké bab kekerasan lan kaketatan, iku ora adil. Gusti Allah maréntahaké supaya kita ngandika, lan kita ora bakal meneng. Manawa piala-piala iku katon cetha ana ing antarané umat-Né, lan manawa para abdiné Gusti Allah ngliwati iku kanthi ora peduli, saktemené wong-wong mau nyengkuyung lan mbeneraké wong dosa, lan padha-padha luput sarta mesthi bakal nampa kanémané Gusti Allah; amarga wong-wong mau bakal dipundadèkaké tanggung jawab tumrap dosa-dosané wong sing kaluputan. Ing wahyu aku wis dituduhaké marang akèh kedadéan ing ngendi kanémané Gusti Allah wus tumiba amarga kelalèn saka para abdiné kanggo nanggulangi piala lan dosa sing ana ing antarané wong-wong mau. Wong-wong sing wis nggawé alesan kanggo piala-piala iki wis dianggep déning umat minangka wong-wong sing becik banget lan nyenengaké wataké, mung amarga padha nyingkiri nindakaké kuwajiban Kitab Suci sing cetha. Tugas iku ora nyenengaké kanggo raosé; mulané padha nyingkir saka iku.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Riwayat para pamimpin sing wis mbrontak ing Adventisme maringi paseksi tumrap kasunyatan menawa salah siji saka langkah-langkah sing meh tansah katon ing pambrontakané yaiku, ing sawatara titik ing pengalaman pribadiné, dheweke nampani panemu palsu bab “the daily.” Sanadyan mangkono, buku déning Smith, sanajan ora kailhami lan ngandhut sawatara masalah doktrinal, isih maringi ringkesan sing becik banget bab pangerten para perintis tumrap Wahyu pasal wolu lan sanga, ing ngendi kita ndeleng sajarah kenabian saka enem kalasangka pisanan dipaparaké. Kita bakal ngrujuk marang komentar Smith saka bukune, Daniel and Revelation, nalika kita wiwit nimbang panganggon kaping telu saka telung Bilai.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Sadhèrèk White maringi kita pawartos yèn William Miller kaparingan pepadhang gedhé tumrap kitab Wahyu, nanging pangertosané ngenani pasal telulas, lan pasal nembelas nganti wolulas iku klèru, awit piyambakipun mapan ing titik pandeleng sajarah kang boten leres kanggo nyumurupi bilih wonten tiga kakuwatan kang ngrusak, dudu kalih. Pepadhangipun ingkang ageng punika tumrap pasal kalih ngantos sangang saking kitab Wahyu.

“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

“Para juru martakaké lan umat wis nyawang kitab Wahyu minangka sawijining kitab kang kebak pasamuan lan ora pati wigati tinimbang pérangan-pérangan liyane saka Kitab Suci. Nanging aku weruh yèn kitab iki sajatiné pancen sawijining wahyu kang kaparingaké kanggo kauntungan mirunggan tumrap wong-wong kang bakal urip ing dina-dina pungkasan, supaya nuntun wong-wong mau anggoné mangertèni kalungguhané kang satemené lan kuwajibane. Allah nuntun pikirané William Miller marang ramalan-ramalan lan maringi marang dhèwèké pepadhang kang gedhé ngenani kitab Wahyu.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller ngandharake pangretosé bab pasamuwan-pasamuwan, segel-segel, slomprèt-slomprèt, lan bokor-bokor kaya ing ngisor iki.

“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

“Pitung pasamuwan ing Asia iku minangka sajarah pasamuwané Kristus ana ing pitung wujudé, ing sakèhé mlakoké sing ménggok-ménggok lan mbelok, ing sakèhé kamakmuran lan kasangsarané, wiwit jaman para rasul nganti tekan pungkasaning jagad. Pitung sègel iku minangka sajarah tumindak para pangwasa lan para raja ing bumi tumrap pasamuwan, sarta pangayomaning Allah marang umaté sajrone wektu sing padha. Pitung slomprèt iku minangka sajarah pitung paukuman kang mligi lan abot kang dikirim marang bumi, utawa karajan Rum. Lan pitung bokor iku pitung pageblug pungkasan kang dikirim marang Rum Kapapaan. Kacampuran karo iki ana akèh prekara liyané, kang dirajut ana ing sajroné kaya kali-kali cawang, lan ngebaki kali gedhéing pamedhar wangsit, nganti ing pungkasan kabèh iku ngeteraké kita menyang segaraning kalanggengan.”

“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

“Miturut panemuku, iki yaiku rancanganing wangsit Yohanes ing kitab Wahyu. Lan wong kang kepéngin mangertèni kitab iki, kudu nduwèni kawruh kang jero bab pérangan-pérangan liyané saka pangandikaning Allah. Lambang-lambang lan métaphora kang digunakaké ing wangsit iki, ora kabèh diterangaké ana ing kitab iki dhéwé, nanging kudu digolèki ana ing para nabi liyané, lan diterangaké ana ing pethikan-pethikan Kitab Suci liyané. Mulané cetha yèn Allah wis ngrancang pasinaon tumrap kabèh, malah supaya bisa olèh pangawruh kang cetha bab pérangan apa waé.” William Miller, Miller’s Lectures, jilid 2, ceramah 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Kaya dene utusan katelu, kang nyawisake dalan tumrap Utusaning Prajanjian, makili sajarah internal saka paukuman tumrap pasamuwan, mbedakake karo Élia katelu, kang makili sajarah eksternal ing paukuman tumrap Babil modern, pangerten para pelopor bab pasamuwan-pasamuwan lan segel-segel ngenali paseksen internal-eksternal kang padha.

“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

“Segel-segel punika dipunparingaken dhateng kawigatosan kita wonten ing bab kaping 4, 5, lan 6 saking Kitab Wahyu. Pemandhangan-pemandhangan ingkang kapratelakaken wonten ing sangandhaping segel-segel punika kaserat wonten ing Wahyu 6, sarta ayat kapisan saking Wahyu 8. Cetha bilih punika nyakup prastawa-prastawa ingkang gegayutan kaliyan pasamuwan wiwit pambukaning jaman panyelenggaraan punika dumugi rawuhipun Sang Kristus.

“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

“Nalika pitu pasamuwan nampilaké sajarah internal pasamuwan, pitu meterai ngetingalaké prastawa-prastawa agung ing sajarah eksternalipun.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith lagi nélakaké pangertené kaum Millerit bab sesambungan internal lan eksternal gréja-gréja, lan James White ngaturaké ringkesan kang padha sajroning têmbung sajarah-sajarah kang sejajar.

“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

“Saiki kita wis nlusuri pasamuwan-pasamuwan, segel-segel, lan kewan-kewan, utawa makhluk-makhluk urip, nganti ing sajroning pira adohé bisa dibandhingaké minangka nyakup kurun wektu sing padha. Cacahé segel ana pitu, déné kewan mung papat. Lan ing kéné prayoga dimangertèni, yèn nalika segel kapisan, kapindho, katelu lan kapapat kabukak, kewan kapisan, kapindho, katelu lan kapapat keprungu ngandika, ‘Mrenea lan delengen;’ nanging nalika segel kaping lima, kaping nem, lan kaping pitu kabukak, ora ana swara mangkono kang keprungu. Mengkono uga telung pasamuwan pungkasan lan telung segel pungkasan ora cocog, minangka nyakup kurun wektu sing padha, kaya déné papat pasamuwan kapisan lan papat segel kapisan iku cocog. Nanging, kaya sing wis kita tuduhaké, pasamuwan-pasamuwan, segel-segel, lan kewan-kewan iku padha sarujuk, minangka nyakup kurun wektu sing padha sajroning watara 1800 taun, nganti kita tumeka ing wektu saiki sing luwih sathithik tinimbang setengah abad.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Kita nembe nyebat telu saka para pelopor utama ing sajarah Millerit. Katelu-telune nyekeli pamawas kang bener bab “the daily,” lan kabeh uga nyekeli ringkesan pasamuwan-pasamuwan, segel-segel, lan kalasangka-kalasangka sajroning rerangka kayekten kang dipun tuntun supados dipunmangertosi lan dipunsamektakaken déning Miller.

“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

“Nalika ana wong-wong teka kang arep nggeser siji paku utawa siji pilar saka dhasar kang wus ditetepaké déning Allah lumantar Roh Suci-Nya, wong-wong tuwa kang biyèn dadi para perintis ing pakaryan kita kudu ngandika kanthi cetha, lan wong-wong kang wus séda uga kudu tetep ngandika lumantar dicithak manèh artikel-artikelé ing terbitan-terbitan kita. Klumpukna pepadhaning pepadhang ilahi kang wis diparingaké Allah nalika Panjenengané nuntun umaté sethithik mbaka sethithik ing dalan kayektèn. Kayektèn iki bakal tahan ngadhepi ujianing wektu lan pacoban.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Ing tanggal 11 September 2001, malaékat kang kuwasa saka Wahyu pasal wolulas tumedhak lan wiwit nindakaké pakaryan nuntun wong-wong kang gelem nampani lan mangan Roti kang nembe tumedhak saka swarga bali marang “dalan-dalan lawas,” saka Yeremia pasal nem. Sang Alfa lan Omega mbutuhake wong-wong kang gelem ngudi kanthi temenan supaya bisa kalebu ing antarané satus patang puluh papat ewu, supaya padha weruh yèn apa kang ndadèkaké Panjenengané tumedhak saka swarga ing tanggal 11 Agustus 1840 kuwi dudu mung kasampurnaning sawijining ramalan wektu, nanging uga kasampurnaning ramalan wektu saka Bilai kang kapindho. Panjenengané mbutuhake umaté supaya nemokaké manèh dalan-dalan lawas saka sajarah ing ngendi Panjenengané wis ngedegaké Pedalemané para Millerit sajroning patang puluh nem taun, wiwit 1798 nganti 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Sajarah punika sampun katutupan déning rereged lan dhuwit receh palsu tuwin permata palsu. Sajarah punika kasamaran déning sawijining piwulang dhasar kang palsu, kang kaadegaké ing sandhuwuring wedhi, dudu ing Watu Langgeng. Punika wonten ing sajarahipun para Millerit, sajarah ing pundi, kados dipunandharaken déning Pétrus, para Millerit, “ing wekdal rumiyin sanès umat, nanging” lajeng dados “umatipun Allah,” ingkang sampun katangèkaké lan kabangun dados “griya rohani, imamat suci.” Singa saking taler Yehuda tumedhak ing tanggal 11 September 2001, lan nuntun umatipun ing wekdal pungkasan dhateng pakaryan ngresiki “bait” saking sajarah pambangunan baitipun Millerit. Pakaryan punika sampun dipuntipèkakaké déning satunggaling ramalan, ingkang medharaken bilih Pangéran badhé ngangkat satunggaling tiyang kanthi nama Yosia, (ingkang tegesipun dhasaripun Allah).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Nalika Yosia diangkat minangka panggeneping ramalan nabi kang ora manut, dhèwèké miwiti pakaryan ndandani Pedalemané Allah kang wus rusak lan ora karumat. Ing sajroning pakaryan ndandani lan resik-resik kuwi, “laknaté Musa” ditemokaké, lan nalika diwacakaké ana ing ngarsané Yosia, prakara iku njalari dumadiné reformasi Yosia. Kita bakal mbahas ramalan mau, gegandhèngan karo ditemokaké manèh “pitung mangsa,” sawisé 11 September 2001.

We will begin that study in the next article.

Kita bakal miwiti panaliten iku ing artikel sabanjuré.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Saklawasé wong-wong kang ngakoni kayektèn iku ngladèni Iblis, wewayangané neraka bakal nyegah pandelengané marang Gusti Allah lan swarga. Wong-wong mau bakal kaya wong-wong sing wus kelangan katresnané kang wiwitan. Wong-wong mau ora bisa nyawang kasunyatan-kasunyatan langgeng. Apa kang wus kasedhiyakaké Gusti Allah kanggo kita katuduhaké ana ing Zakharia, pasal 3 lan 4, lan 4:12–14: ‘Banjur aku mangsuli manèh lan ngandika marang panjenengané: Punapa tegesipun kalih pang wonten zaitun menika, ingkang lumantar kalih pipa emas menika ngucuraken lenga emas saking piyambakipun? Panjenengané banjur mangsuli aku lan ngandika: Punapa sira boten mangertos punapa menika? Aku banjur mangsuli: Mboten, Gusti kawula. Banjur panjenengané ngandika: Menika inggih kalih wong kang kasirami, ingkang jumeneng wonten ing ngarsanipun Pangéranipun salumahing bumi.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Pangéran kagungan sumber daya ingkang kebak. Panjenenganipun boten kekirangan sarana apa-apa. Amargi saking kirangipun pitados kita, kadonyan kita, tetembungan kita ingkang murahan, lan boten pitados kita, ingkang kapratandhakaken wonten ing pacelathon kita, mulanipun ayang-ayang peteng sami nglumpuk ngubengi kita. Kristus boten kaandharaken wonten ing tembung utawi watak minangka Panjenenganipun ingkang sarwa endah, lan ingkang pinunjul piyambak ing antawisipun sedasa ewu. Nalika jiwa kraos cekap ngluhuraken dhirinipun dhateng kasia-siaan, Rohing Pangéran namung saged nindakaken sethithik kanggé jiwa punika. Pangraos paningal kita ingkang cendhak namung nyawang ayang-ayangipun, nanging boten saged nyumurupi kamulyan ing sabrangipun. Para malaékat saweg nyekel sekawan angin, ingkang dipratelakaken minangka jaran ngamuk ingkang ngupadi uwal lan mlayu nglangkahi saklumahing bumi kabèh, nggawa karusakan lan pejah wonten ing marganipun.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

“Apa kita bakal turu ana ing pinggir bangeting jagad langgeng? Apa kita bakal dadi tumpul, adhem, lan mati? O, muga-muga ana ing gréja-gréja kita Roh lan napasé Allah kaembusaké marang umat-Né, supaya wong-wong mau bisa ngadeg ana ing sikilé lan urip. Kita prelu nyumurupi yèn dalané iku ciut, lan gapurané sesak. Nanging nalika kita lumebu ngliwati gapura kang sesak iku, jembaré ora ana watasé.” Manuscript Releases, volume 20, 216, 217.